Tafsir of Al-Kahf 18:9

(Or have you thought)—The address is to the Master of those addressed (the Prophet ﷺ), but the intent is directed toward others, as has been maintained by more than one scholar. (Or) is disjunctive, equivalent to bal (nay/rather), which is used to transition from one statement to another rather than for invalidation. According to the majority, the interrogative particle is implied (i.e., a-hasibta), while some consider it to be bal alone. It is also said that it carries the meaning of the interrogative particle here, but the first view is the correct one, meaning: "Nay, have you thought that the People of the Cave and the Raqim were..."

(...were in their remaining alive and sleeping for a long duration of time...)

(...among Our signs...)—i.e., among our proofs that indicate [Divine] Power and Godhead.

(...a wonder?)—i.e., a sign possessing wonder. The noun of quality is placed in the position of the genitive construct (mudaf), or it is a description of that with the infinitive to emphasize the meaning. It is the predicate of kānū (they were), and (among Our signs) is a circumstantial modifier (ḥāl) related to it, as per the grammatical rule concerning the description of an indefinite noun (nakirah) when it precedes it. Abu al-Baqa’ allowed for both "a wonder" and "among Our signs" to be two distinct predicates, or for "a wonder" to be a circumstantial modifier referring to the pronoun in the prepositional phrase, but that is not a strong position.

The meaning is that their story, even if it is miraculous and contrary to habit, is not "a wonder" in comparison to the rest of the signs, among which is that which preceded it. From this, one knows the basis of the connection [between these verses]. In al-Kashshaf, it is stated that Allah mentioned the universal signs—even if it was for the consolation of the Prophet ﷺ, and [to teach him] that he should not consume himself with grief over them—because for the seeker of guidance, the slightest indication suffices, while for the deviant, the signs of warning and glad tidings are of no avail; it contains the essence of wonders. He followed this up with His saying: (Or have you thought), etc., meaning that that [the universal signs] is greater than this [the story of the Cave], so whoever does not wonder at the former should not wonder at the latter.

The address was intended for others than the Prophet ﷺ, for he knew of the Divine Power that which neither the first nor the second would cause him to deem great. Thus, He negated their [the disbelievers'] disagreement regarding their [the People of the Cave's] state due to astonishment, and their turning away from such signs. The objection raised against this—that turning away from the first statement is only appropriate if the second is stranger, in order to achieve a progression—and the preference of some that the interrogative particle is for confirmation (taqrīr), are not harmful; for their astonishment at this [story] and not the first is what is being denied, and it is the stranger occurrence. Understand this.

Furthermore, the argument that that which is denied should be established and known to the listener is countered by the fact that this is an initial informing by Allah, based on what is known of the occasion of revelation; for the denial is of their astonishment, and knowledge of it in summary—which was already attained—suffices. How could it be otherwise when you have learned that it returns to others, namely the People of the Book who ordered the Quraysh to ask [about them], and they were already knowledgeable? Moreover, it is a shared obligation, for confirmation also requires knowledge—indeed, it is more appropriate.

Al-Tabari said: The intent is to deny that supposition on the part of the Prophet ﷺ, in the sense of: "Do not let that appear great to you, as the disbelievers who asked you tried to make it appear great; for the rest of the signs of Allah are greater than their story." He claimed this is the view of Ibn Abbas, Mujahid, Qatada, and Ibn Ishaq, though there is some reservation regarding this in the heart.

It is also said that the intent of the interrogation is to confirm that they are indeed a wonder, as if to say: "Do you know that they are a wonder?" just as one says, "Do you know that so-and-so did such-and-such?"—meaning, he has indeed done it, so be aware of it. The interpretation that the address is also directed to the Messenger of Allah ﷺ is of no consequence.

Al-Tayyibi claimed that the approach is for the discourse to proceed upon consolation and the interrogation upon alerting, and it is said: When the Prophet ﷺ was overcome by the distress and sorrow he felt due to the people’s refusal to believe, he was told what he was told, and it was justified by the Almighty's saying: (We have made...) to the end, in the sense that: We have made that to test them. And when Our will did not attach to their belief, they busied themselves with it, turning away from Our signs, neglecting gratitude, and exchanging faith for disbelief. So, We did not care for them, and We shall surely make their bodies as fodder for your swords, just as We shall surely make what is upon it a barren waste. Do you not see those youths, how they were guided and fled to Allah, abandoning the adornment of the world and its glitter? So they took refuge in the Cave, saying: (Our Lord, grant us from Yourself mercy and prepare for us from our affair right guidance). And just as the Will attached to their guidance and they were guided, it attaches to the guidance of their people among your nation—[those whom] He loves and they love Him, humble toward the believers, powerful against the disbelievers. This is nearly more wonderful than the story of the People of the Cave. Reflect upon this.

Al-husban (supposition) is either in the sense of conjecture or knowledge; it has been used in both senses. The kahf (cave) is a wide opening in a mountain; if it is not wide, it is a ghar (grotto). Ibn Abi Hatim narrated that it is a grotto of a valley. From Mujahid: it is a cleft between two mountains. From Anas: it is the mountain itself—though this is not well-known in the language.

Al-Raqim is the name of their dog, according to what is narrated from Anas and al-Sha'bi. It came in a narration from Ibn Jubayr, and it is supported by the words of Umayyah ibn Abi al-Salt: "There is nothing there but the Raqim, adjacent to their hunting [dog], and the people in the cave, sleeping."

Ibn al-Mundhir and others narrated from Ibn Jubayr that it was a stone tablet on which they wrote the story of the People of the Cave and their affairs, then it was placed at the entrance of the cave. It is said it was a stone tablet on which their names were written and placed in the wall of the city. This is narrated from al-Suddi. It is also said it was a lead tablet on which their story was written and placed in a copper chest at the mouth of the cave. It is also said it was a gold tablet on which it was written, and it was under the wall that [al-Khidr] erected for the sake of the two orphans. It is narrated from Ibn Abbas that it was a book they possessed containing the Law (Shari'ah) to which they held fast from the religion of Jesus, peace be upon him—or it is said, from the religion before Jesus—making it an Arabic word, fa'il in the meaning of maf'ul (passive).

Ibn Jarir and Ibn Abi Hatim narrated via al-'Awfi from Ibn Abbas that it is a valley near Ayla, past Palestine, and the cave, as is said, is in that valley; it is from the ruqmah (side) of the valley, i.e., its bank. Both of them, along with a group, narrated via another chain from him—may Allah be pleased with him—that he said: "I do not know what al-Raqim is." I asked Ka'b, and he said: "It is the name of the village from which they were expelled." According to all these views, "the People of the Cave and the Raqim" refers to one single group. It is also said that the People of the Raqim are not the People of the Cave, and their story is in the Sahihayn (al-Bukhari and Muslim) and others.

Al-Bukhari, Muslim, al-Nasa'i, and Ibn al-Mundhir narrated from Ibn Umar—may Allah be pleased with them both—that the Messenger of Allah ﷺ said: "While three men from those before you were walking, rain befell them, so they took refuge in a grotto, and a rock blocked it. Some said to others: 'By Allah, O these people, nothing will save you except truthfulness. Let each man pray with that which he knows he was truthful in.' One of them said: 'O Allah, if You know that I had a laborer who worked for a faraq of rice, and he left and abandoned it, and I used that faraq to farm, and the result was that I bought cows with it. He then came to me seeking his wage, and I said: "Go to those cows and drive them." He said to me: "You only owe me a faraq of rice." I said: "Go to those cows, for they are from that faraq." So he drove them away. If You know that I did that out of fear of You, then relieve us.' The rock shifted away from them. The next said: 'O Allah, if You know that I had two elderly parents, and I used to bring them the milk of my sheep every night. One night I was delayed, and I came and they had fallen asleep, while my family and children were crying from hunger. I would not feed them until my parents drank, and I hated to wake them, and I hated to leave them so they would feel neglected. So I remained waiting until dawn broke. If You know I did that out of fear of You, then relieve us.' The rock shifted so they could see the sky. The last said: 'O Allah, if You know that I had a cousin who was the most beloved of people to me, and I solicited her, but she refused unless I brought her one hundred dinars. I sought it until I slept [with her], and I brought them to her and gave them to her. When I sat between her legs, she said: "Fear Allah and do not break the seal except by its right." I stood up and left the one hundred dinars. If You know that I did that out of fear of You, then relieve us.' So Allah relieved them, and they went out." Similar accounts are narrated from Ibn Abbas, Anas, and al-Nu'man ibn Bashir, all attributing it to the Messenger of Allah ﷺ.

Al-Raqim in this context means a place in the mountain, or it is said it means the rock itself, or the mountain. Its mention is an allusion to their story and a sign that Allah does not waste anyone's deeds, whether good or evil; it is not the primary intent. It is not hidden that this is far from the context, and there is nothing in the authentic reports that compels us to adopt it. Reflect upon this.